Notes on David Litwa's The Evil Creator: Origins of an Early Christian Idea

Notes on David Litwa's The Evil Creator: Origins of an Early Christian Idea

Introductory Post- 8/25/2024

David Litwa's The Evil Creator: Origins of an Early Christian Idea explores the concept of an evil creator deity within early Christian thought. The book delves into the origins and development of this idea, particularly through the lens of early Christian interpretations of scripture. Litwa examines how alternative Christian groups, such as the Marcionites and Sethians, came to view the Judeo-Christian creator as malevolent. He traces these interpretations back to ancient Egyptian influences, such as the association of the Jewish god with the evil deity Seth-Typhon, and analyzes key biblical passages, including interpretations of the Exodus narrative and the Gospel of John​.

In Part I, Litwa focuses on Egyptian and Johannine approaches, including the Christian reception of the idea that the father of the devil (John 8:44) might implicate the Judeo-Christian creator in Christ's crucifixion. Part II delves into Marcionite approaches, which interpret the creator as the origin of evil and the "god of this world" who blinds people from Christ's glory (2 Corinthians 4:4)​

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Review of The Evil Creator: Origins of an Early Christian Idea by David Litwa- 9/2/2024

In The Evil Creator, David Litwa explores the provocative and complex idea that early Christians perceived the creator god of the Old Testament as an evil deity, separate from the benevolent Father of Jesus. Drawing on a blend of ancient religious texts, historical interpretations, and theological debates, Litwa presents a compelling case for how this concept developed and why it became so influential among certain Christian sects.

Introduction: The Genesis of an Idea   

Litwa begins by setting the stage with the philosophical context of the time, particularly the influence of Platonism, which held that a true god must be inherently good. However, early Gentile Christians, who lacked a deep connection to the Jewish tradition, approached the Old Testament with fresh eyes and found it difficult to reconcile the actions of the Hebrew god with this notion of divine goodness. They saw the Old Testament deity as vengeful, capricious, and, ultimately, evil—a stark contrast to the loving Father preached by Jesus.

1. The Donkey Deity

Litwa delves into ancient polemics where Yahweh, the god of the Israelites, was derided as a donkey-headed deity. This image, influenced by Egyptian depictions of the god Seth—also associated with the desert and depicted with a donkey’s head—was further propagated by Greek interpretations, becoming a widespread tool for belittling Jews. The convergence of Platonic ideals and these syncretized images made it easier for early Christians to distinguish Yahweh from the Father of Jesus, positioning Yahweh as a lesser, even malevolent, deity.

2. The Father of the Devil

In this chapter, Litwa examines the implications of John 8:44, a verse that led early Christians to believe several things: the devil had a father, that father was associated with the Jews, and that this father was Yaldaboath, a name some early Christians used for the Jewish god. This god was seen as a liar, a murderer, and ultimately responsible for the death of Jesus. Such interpretations laid the groundwork for viewing the Old Testament creator as fundamentally evil.

3. Creator of Evils

Marcion of Sinope, a significant figure in early Christianity, is central to Litwa's narrative. Born in the late 1st century in what is now Turkey, Marcion and his followers meticulously combed through the Old Testament, highlighting instances where the creator god exhibited traits like vanity, jealousy, and cruelty—traits that were at odds with the teachings of Jesus. They argued that these actions proved the creator's evil nature, further solidifying the belief that Jesus and this creator could not be related. The popularity of Marcionite views during the 2nd to 5th centuries, despite strong opposition, underscores the resonance of this idea.

4. The God of This World

Litwa explores the Marcionite interpretation of Pauline texts, particularly 2 Corinthians 3:14, which speaks of the "God of this world" blinding the Jews. The Marcionites saw this as further evidence that the Old Testament creator was a malevolent force, perhaps even equating him with Satan. They believed that this creator worked in concert with earthly rulers to orchestrate the crucifixion of Jesus, further cementing his role as the adversary of Christ.

5-6. Destroyer of the Law

In these chapters, Litwa discusses the Marcionite view that Jesus not only superseded the Old Testament law but actively destroyed it. Citing Ephesians 2:15, they argued that Christ liberated humanity from the legalistic enslavement of the creator god. By repudiating the law and placing himself above it, Jesus was seen as challenging the authority of the lawgiver—an act that ultimately led to his execution by the creator. Through acts like healing lepers and placing his teachings above family ties and the Sabbath, Jesus positioned himself as a figure of ultimate authority, in direct opposition to the creator.

7. The Curse of the Creator

Finally, Litwa examines the idea that being hanged on a tree was a sign of being cursed by God, as mentioned in Deuteronomy. The Marcionites argued that since the Old Testament god was so willing to curse and condemn, he could not possibly be a good deity. They saw Jesus’ crucifixion as the ultimate example of the creator’s malevolence, further reinforcing the notion that this god was not the true Father of Jesus.

A Controversial Legacy

The Evil Creator offers a thought-provoking exploration of how early Christian interpretations of scripture led to the development of a theology that starkly contrasts the Old Testament creator with the Father of Jesus. Litwa's work not only sheds light on a lesser-known aspect of early Christian thought but also challenges readers to reconsider the complexities of biblical interpretation and the diverse ways in which early Christians understood their faith.

Possible Problems With Litwa's Thesis

Argument One: Traditional Christian theology maintains that the God of the Old Testament and the New Testament is the same, unchanging deity. This view argues that the portrayal of God in the Old Testament, while including acts of justice and wrath, also contains abundant evidence of God’s mercy, love, and patience. Does Litwa’s focusing solely on the negative aspects of the Old Testament presents a skewed and incomplete picture of God’s nature? After all, many early Church Fathers, such as Augustine and Irenaeus, argued against Marcionite interpretations and emphasized the consistency of God's character throughout both Testaments.

Argument Two: Litwa may be overemphasizing the influence of fringe groups like the Marcionites and Sethians, who were deemed heretical by mainstream Christianity. They contend that these groups represented a minority view, and that their interpretation of the Old Testament was not reflective of broader Christian thought. Mainstream doctrine, as established by early ecumenical councils, rejected Marcionism and other dualistic interpretations as heretical, reaffirming the Old Testament as a valid and essential part of Christian scripture.

Argument Three: Litwa may not fully account for the cultural and historical context in which the Old Testament texts were written. The harsh depictions of God’s actions in the Old Testament are often interpreted as reflections of the societal norms and values of the time, rather than as evidence of an evil deity. This view is often supported by scholars who emphasize the importance of understanding ancient Near Eastern culture and literature when interpreting biblical texts. Personally, this is the argument that holds the most weight for me. While I appreciate Litwa's presentation I am not sure I agree with the lack of cultural context. I would also argue that the apparent differences between the Old and New Testament portrayals of God can be understood as part of a broader ethical and theological development within the biblical narrative, rather than as evidence of two distinct deities.